: all and in the Order of Confirmation, when those that are baptized, and come to years of discretion, are brought to receive the laying on of the Bishop's hands, he prays to ALMIGHTY GOD in their behalf, as "having vouchsafed to regenerate them by water and the HOLY GHOST, and given unto them forgiveness of all their sins." We see, then, that both Scripture and the Church unite in assuring us that a person, after he has been baptized, is in a very different condition from what he was in before. He is now released from the curse which hung over him in his natural state, is admitted within the Church of CHRIST, numbered among the children of GOD, and has the original fault and corruption of his nature corrected by an infusion of the SPIRIT of Grace. You will perhaps be disposed to wonder how such effects can result from so simple a thing as the application of a few drops of water. The true answer to this is found in the Power of GOD, which works through the water, as the instrument of His own appointment—the same Power, which multiplied a few loaves and fishes till they became capable of satisfying the hunger of many thousands, which imparted such a virtue to clay, that by it, recovery of sight was bestowed upon one born blind, and which rendered handkerchiefs and aprons, brought from the body of an Apostle, effectual to the removal of diseases, and the ejection of evil spirits, from those who were under their influence. In all these cases, the instruments of such mighty effects received from the Power of GoD a property not naturally belonging to them, and from the same Power it is, that water, which of itself avails but to the purifying of the flesh, when used in obedience to His appointment, derives an extraordinary efficacy, and becomes the means of conveying unspeakable blessings to the soul. But we must remember that the Bible speaks of certain qualifications as necessary to be possessed in order to our obtaining any part in these blessings. Thus, St. Peter, in a verse which I have before quoted, directed the multitude to "repent and be baptized." Our SAVIOUR says, "He that believeth, and is baptized, shall be saved" and when the Ethiopian Eunuch pointed out water to Philip, with the inquiry-" What doth hinder me to be baptized?" he was answered,"If thou believest with all thine heart, thou mayest." Accordingly, the Church teaches us in the Catechism, that there are required of them that come to be baptized, "repentance, whereby they forsake sin, and faith, whereby they steadfastly believe the Promises of GoD made to them in that Sacrament": and we learn from the instance of Simon Magus, in the Acts, that they who have arrived at an age to be capable of these qualifications, and yet receive Baptism without them, so far from obtaining any benefit, still remain "in the gall of bitterness, and in the bond of iniquity." It becomes, therefore, all persons, whose Baptism in their younger years has been from any cause neglected, and who are rightly desirous to repair this neglect, diligently to try and examine themselves, whether they possess these qualifications, to seek to GoD by earnest prayer to impart them, and, as far as they are able, to cultivate them within themselves, by the diligent study and hearing of His Word. It must, however, be observed, that these qualifications are, of course, only required of those who are capable of them. There are persons, indeed, who St. Mark xvi. 16. 2 Acts viii. 37. 3 Acts viii. 23. maintain that Baptism ought, in no case, to be administered to those in whom they are wanting; and as infants, by reason of their tender age, cannot be possessed of them, would refuse to allow them to be washed in its holy waters. We are sure, however, that in this they act not according to the Will of CHRIST. Infants, though they have not committed actual sin, are yet born with a sinful nature, which requires to be cleansed from guilt in the Blood of their SAVIOUR, and to be renewed and sanctified by the HOLY GHOST: and well we know that HE, Who is no hard task-master," reaping where He has not sown, and gathering where HE has not strawed," would never have them kept away from the Sacrament in which these blessings are conferred, for want of qualifications which their age renders impossible. Besides, He has HIMSELF assured us, that "of such is the Kingdom of GOD":" but we learn from His Words in the text, that none can enter the Kingdom of God, except he be born of water and of the SPIRIT; or, in other words, "except he be baptized." It follows, therefore, of course, that "HE favourably alloweth this charitable work of ours, in bringing infants to His Holy Baptism," and will, if they continue faithful, grant them all those blessings to which it is intended to lead. I trust, my brethren, you have now, all of you, obtained a clear idea of the great and precious privileges connected with Baptism, and are duly thankful to your Heavenly FATHER for having called you to their enjoyment and possession. But it is necessary to bear in mind that all our privileges have corresponding duties attached to them, and if these are not fulfilled, they become utterly unavailing: nay, worse; 1 St. Matt. xxv. 24. 2 St. Luke xviii. 16. they place us in a state more dangerous than that we were in before. If we have been cleansed from the guilt of our former sins, we are bound to endeavour to contract no further stain, but to keep ourselves pure and undefiled from all wilful transgression. If we have been made partakers of the HOLY GHOST, it is incumbent upon us, by His gracious help, "continually to mortify all our evil and corrupt affections, and daily proceed in all virtue and godliness of living." If we have been made members of CHRIST and His Holy Church, it is our bounden duty to maintain communion with HIM by a diligent use of those means of grace which He has, for that purpose, provided. If we have been made children of GOD, we must take care to live "as obedient children, not fashioning ourselves according to the former lusts in our ignorance, but to be holy in all manner of conversation": whilst the hope of our heavenly inheritance must animate us to look with indifference on the world, and the things which are in the world, and to set our affection on things above. Thus, my brethren, are we bound both to die unto sin, and to live unto righteousness. Accordingly it was formerly the custom in our Church a custom which had been received from very early times, for every one, immediately after he had been baptized, to have put on him a white vesture, "for a token of the innocence which by God's grace, in this Holy Sacrament of Baptism, was given unto him; and for a sign whereby he was admonished, so long as he lived, to give himself to innocency of living, that after this transitory life, he might be partaker of the life everlasting." '1 St. Pet. i. 14. 2 See Office for Public Baptism in the First Prayer Book of Edward VI. We see, then, that though we have in Baptism been born again, made the children of grace, and placed in a state of salvation; yet if we would not fall away from our high estate, and lose all its benefits, we must diligently exert ourselves to fulfil the conditions on which we were admitted to it. It will profit us nothing to have received the spiritual birth, unless we live the spiritual life: nay, our latter end will be worse than the beginning; for in addition to our other sins, we shall have incurred the tremendous guilt of abusing our privileges and neglecting the offered salvation. Now it must not be forgotten that we are ever liable to act thus. We have had, it is true, a new nature implanted within us, but still our old one remains, and in such strength and vigour as often to smother and choke the holy seed of our spiritual birth. It is, indeed, melancholy to think how many of those upon whom the dews of regeneration have fallen, and who have been signed as the soldiers of CHRIST, with the sign of the Cross, think scorn of their blessedness, and join again the ranks of the world and the Devil. That we may, however, be preserved from this, the Church uses various precautions. In the first place she requires that, except in cases of necessity, Baptism should be celebrated only in time of Divine Service, " on Sundays and other Holy Days, when the most number of people come together." This she does for two reasons; first, for the sake of the newly baptized, "that the congregation may testify the receiving of them into the number of CHRIST'S Church," and "with one accord make their prayers unto HIM, that they may lead the rest of their life according to this beginning:" and secondly, for the sake of the people themselves; "that every man present may be put in mind of his |